It will be seen that the common theme of these visions is the restoration of Israel,

showing the satanic opposition (manifested through Gentile powers and finally at

Babylon), and the triumph of the Lord (manifested through Joshua and Zerubbabel, and

finally through Christ, the Branch). We are not, however, dealing with Zechariah, but

seek light from Zech. 4: upon the symbolism of the candlestick.

In Exod. 25: 31-36 when reading the description of the lampstand we come upon

the word "branches" repeatedly, in fact twelve times. The word branch here is qaneh.

In Zech. 4: 12, where we read of "the two olive branches", the word is shibboleth.

In Zech. 3: 8 and 6: 12 the Branch is Tsemach. Now although these seem so diverse

at first, they are nevertheless intimately related.

In Gen. 41: 5 we have the first occurrence of shibboleth, where it is translated "ears

of corn". In Gen. 41: 5 also we have the first occurrence of qaneh, where it is translated

"stalk". This establishes a connection between the "branches" of the golden candlestick

of Exod. 25: and the "two olive branches" of Zech. 4: In Psa. 65: 9, 10 tsemach is

used of corn, "the springing". So also in Hos. 8: 7 where it is translated as the

"bud" that yields no meal, and is connected with sowing, reaping and standing corn

(see margin). It is demonstrated, therefore, that the three words translated branch are all

used of corn, and therefore cannot be widely dissimilar, but, to adopt the words of

Scripture, may be as closely allied as "the blade, the ear, and the full corn in the ear". We

have here a sequence. First the type of the lampstand in the tabernacle, next the vision of

the lampstand in Zech. 4:, and finally the prophetic fulfillment of both type and vision

in "The Man Whose name is the BRANCH".

It is readily granted that we should naturally have considered the lampstand in the

tabernacle as a type of Christ, the light of the world, but we should have made the same

mistake that we observed is made by making the shewbread a type of Christ as the bread

of life. As the light of the world Christ is set forth by other figures, but as the light in the

holy place another office is implied. Prophecy is said to be a "light that shineth in a dark

place" (II Pet. 1: 19), until the day dawn, and the Lord comes. Zech. 4: is most certainly

prophetic of the day of Israel's restoration and the coming of the Lord. The explanation

of the vision of the lamp fed from the two olive trees is given by the angel:--

There can therefore be no two thoughts as to the symbolism of the olives. They speak

of the witness and the work of the spirit in contrast with the arm of the flesh. The seven

lamps are evidently "those seven" of verse 10, which are explained to be "the eyes of the

Lord" that watch over His purpose. The last word of explanation in Zech. 4: 14 forces

us to turn to the book of the Revelation.